Numbers 35

Notes

[Ver. 4. The Septuagint reads 'two thousand cubits[≈ 910 m · 3,000 ft]' both in the 4th and 5th verses; but the Hebrew MSS. are decidedly in favour of the present reading: how then are these two accounts of measure to be reconciled? Thus—the measure of 1000 cubits[≈ 460 m · 1,500 ft], ver. 4, is from the wall: the measure of 2000 cubits[≈ 910 m · 3,000 ft], ver. 5, is not from the wall, but from the city itself: the first 1000 cubits[≈ 460 m · 1,500 ft] constituting the suburbs of the wall, a part which in the neighbourhood of walled cities is often occupied by houses; the second 2000 cubits[≈ 910 m · 3,000 ft] constituting what is called the field of the suburbs, Le. 25. 34, and appropriated to agriculture and cattle. The extent of the walls is not given, but the land thus measured would form a square of about three-quarters of a mile in every direction from the walls; a very small concession, when the cities thus appropriated were in all but 48, Jos. 21. 41, when it is remembered that the Levites are estimated at 46,000 males and females, Le. 26. 62, a number that must be greatly increased by the requisite servants. Still more distinct will this moderation appear, when it is remembered that the Levites never had exclusive possession of these cities, but held them in common with the tribes amongst whom they resided; and what superiority in the possession of the whole city and district the secular tribes conceded to the Levites, beyond their individual occupancy, does not appear: compare Jos. 21. 17 with Ju. 19. 15, 16; and Jos. 21. 13 with 2 Sa. 5. 5.—Note, Amongst the incidental evidences of the divine mission of Moses must be reckoned, (1) This extreme moderation in providing for his own tribe. (2) The ready acquiescence of the Levites to be literally disinherited, and allowed little more than a lodging-place, where their brethren were so richly endowed: had either been impostors, they must have acted on worldly motives; and worldly motives have never yet produced self-denial, when there was power and opportunity to attain to self-aggrandizement. Let us be sure that to practise the self-denial of Christ is always our best argument for Christ, Phi. 2. 6. C.]

Ver. 11. [According to the Jewish law, the kinsman of any one who was killed had a legal right, and held it an imperative duty, to avenge the death by slaying the aggressor. The appointment, therefore, of these cities was an institution of great wisdom and mercy; while it afforded an expressive and eminent type of Christ as the refuge of sinners. (1) The slayer flees, ver. 11, because the avenger follows: so the sinner has fled to Jesus, He. 6. 18. (2) They protect till the judgment sits: so must all appear at the judgment-seat of Christ, 2 Co. 5. 10, when believers obtain a public acquittal through his grace, Mat. 25. 34, 40. (3) There were cities of refuge on both sides of Jordan, so the sinner finds Christ a refuge on earth, as he will find him his glory in heaven, Jn. 14. 1-3. (4) These cities were not only for Israel, but for the stranger and sojourner: so is Christ a refuge for Jew and Gentile, Ro. 2. 10, and all who follow him count themselves strangers and pilgrims on the earth, He. 11. 13. (5) These cities refused protection to the murderer; so Christ refuses salvation to the unbelieving and impenitent, the unregenerate and unsanctified, Mat. 25. 41, 46. (6) The congregation being the legally constituted judges, were the administrators of this refuge and deliverance, ver. 25; so the church is appointed to afford instruction and comfort by the ordinances, and deliver penitent sinners, by a merciful discipline, from the snare of the devil, Ga. 6. 1. (7) The guilty who have fled for refuge must abide in the city till the death of the high-priest, ver. 25; so must the sinner abide in Christ, Jn. 15. 4, 6, 7, constantly bearing about in his body the dying of the Lord Jesus, 2 Co. 4. 10. (8) At the death of the high-priest the guilty returns to his possession, ver. 28; so by faith in the death and resurrection of Christ, as delivered for our offences, and raised for our justification, Ro. 4. 25, we enter into possession of the earnest of the Spirit, 2 Co. 5. 5, and abide in faith, waiting for the adoption, the redemption of the body, Ro. 8. 23. C.]

Reflections.—What care God takes to arrange his ministers in the church and world as best promotes the edification of his people! Often, for that purpose, as in the case of the Levites, he turns a curse into a blessing. At the same time it is his will that his ministers should be suitably provided for, that they may not be embarrassed with carnal care or labour: and to provide for a gospel minister ought to be the great care of every people. Such as minister to us in spiritual things have a right to reap our carnal things; and such as are engaged in gospel administrations should, as far as possible, disengage themselves from every worldly care. Never, therefore, should we receive worldly portions without devoting a part of them to the Lord or the benefit of his church. How heinous is the guilt of hating and murdering our neighbours! And it is presumptuously wicked for such as are in power to permit wilful murder to pass without the due punishment of death. But if men sinfully indulge their escape, God's sword will in due time reach them. Yet, on the contrary, care ought to be taken that none be punished but upon sufficient examination and full proof; and that none be punished with death for anything done contrary to his intention. But what a lively type of Jesus are these cities of refuge! What murder of God—of Christ—of our souls—of our neighbour—of time—of ordinances—of mercies and judgments—we commit ignorantly and in unbelief! and if death overtake us loitering in our sins, we must perish in them! But Jesus, in his person, covenant, blood, power, and grace, is a safe and comfortable refuge set before us in the gospel. He is everywhere near to flee to; and the way to him is plain and clear. Strangers, Gentiles as well as Jews, have equal access to him. Him that cometh to him he will in no wise cast out; and in him we must abide for ever, that we may be safe. But how shall we escape if we neglect so great salvation!—if we sin wilfully after we have received the knowledge of the truth!—if we tread under foot the Son of God—count the blood of the covenant an unholy thing, and do despite unto the Spirit of grace!